Patristic Wisdom: Looking to the Second Sunday of Easter

Now Thomas, called the Twin, one of the twelve, was not with them when Jesus came. The other disciples therefore said to him, “We have seen the Lord.” So he said to them, “Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.” And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, “Peace to you!” Then He said to Thomas, “Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.” And Thomas answered and said to Him, “My Lord and my God!” Jesus said to him, “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.” (John 20:24–29)

The Apostle, also, writing to the Ephesians, says that God hath purposed in Himself, in the dispensation of the fullness of time, to draw back all things in Christ to the head—that is, to the beginning—that are in Heaven and on earth in Him. In this same way the Lord applied to Himself two Greek letters, the first and the last, as figures of the beginning and the end which are united in himself. For just as Alpha continues on until it reaches Omega and Omega completes the cycle back again to Alpha, so He meant to show us that in Him is found the course of all things from the beginning to the end and from the end back to the beginning, so that every divine dispensation should end in Him through whom it first began, that is, in the Word of God made flesh. Accordingly, it should also end in the selfsame manner in which it first began.

Tertullian, On Monogamy 5

You have heard the Lord praise those who do not see and yet believe, more than those who see and believe, and were even able to touch. The apostle Thomas, you remember, wasn’t there when the Lord showed Himself to the disciples; and when he heard from them that Christ had risen, he said, Unless I put my hand in his side, I will not believe. So, what if the Lord had risen without His scars? Could he not, after all, have raised up His flesh in such a way that no traces of His wounds remained in it? Yes, He could have done that; but unless He kept the scars in His body, He wouldn’t heal the wounds in our hearts. He was touched, and recognized. It was little enough for the man to see with his eyes, he wanted to believe with his fingers. Come, he said, put your fingers here; I didn’t remove all traces, I left something to help you believe; and see my side, and do not be incredulous, but believe.

But when He showed him that about which he had had his doubts, he exclaimed, My Lord and my God. He touched His flesh, he proclaimed His divinity. What did he touch? The body of Christ. Was the body of Christ the divinity of Christ? The divinity of Christ was the Word; the humanity of Christ was soul and flesh. Thomas couldn’t touch the soul, but he could perceive it, because the body which had been dead was moving about alive. But that Word is subject neither to change nor to contact, it neither regresses nor progresses, neither fails nor flourishes, because in the beginning was the Word, and the Word was with God, and the Word was God. That is what Thomas proclaimed; he touched the flesh, he invoked the Word, because the Word became flesh, and dwelt amongst us.

Augustine of Hippo, Sermons 145A

Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen. “I am the Alpha and the Omega, the Beginning and the End,” says the Lord, “who is and who was and who is to come, the Almighty.” … Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.” (Revelation 1:7–8, 12–18)

If neither Moses, therefore, nor Elijah, nor Ezekiel, all of whom saw many things of the heavenly regions, saw God, but saw the likeness of God’s glory and the prophecies of the future things, it is evident that the Father is invisible. Of Him the Lord, too, said, No one has ever seen God. But his Word, just as He willed and for the benefit of those who saw, revealed the Father’s glory and unfolded the economies. This, too, the Lord said, The Only-begotten God who is in the bosom of the Father, He has made him known. … John, too, the Lord’s disciple, saw, in the Apocalypse, the priestly and glorious coming of his reign. Then I turned to see the voice that was speaking to me,…. Now, among these things he points out first the glory from the Father, as the head, and the priestly feature, as the long robes;—for this reason Moses vested the high priest according to this type—second, the end as the bronze refined in the fire, which denotes the firmness of faith and perseverance in prayers on account of the refining fire that will come at the end of time. … Thus the Word of God always possessed something resembling sketches of things to be done by Himself, and He showed to men something resembling a form of the Father’s economies, teaching us about the things of God.

Irenaeus of Lyons, Against Heresies 4.20.11

Patristic Wisdom for Easter

Maxim Dergachev, The Holy Myrrh-bearing Women at the Tomb of the Risen Christ

Now on the first day of the week, very early in the morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared. But they found the stone rolled away from the tomb. Then they went in and did not find the body of the Lord Jesus. And it happened, as they were greatly perplexed about this, that behold, two men stood by them in shining garments. Then, as they were afraid and bowed their faces to the earth, they said to them, “Why do you seek the living among the dead? He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, saying, ‘The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.’ ” And they remembered His words. Then they returned from the tomb and told all these things to the eleven and to all the rest. It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them, who told these things to the apostles. And their words seemed to them like idle tales, and they did not believe them. But Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened. (Luke 24:1–12)

THE women came to the sepulcher, and when they could not find the body of Christ,—for He had risen,—they were much perplexed. And what followed? For their love’s sake unto Christ, and their earnest zeal thereunto, they were counted worthy of seeing holy angels, who even told them the joyful tidings, and became the heralds of the resurrection, saying, “Why do you seek the living among the dead? He is not here, but is risen.” For the Word of God ever lives, and is by His own nature Life: but when He humbled Himself unto emptying, and submitted to be made like unto us, He tasted death. But this proved to be the death of death: for He arose from the dead, to be the way whereby not Himself so much but we rather return unto incorruption. And let no one seek Him Who ever lives among the dead; for He is not here, with mortality, that is, and in the tomb: but where rather is He? in heaven plainly, and in godlike glory. And more firmly to settle the faith of the women in these things, they recall to their minds what Christ had said, that “He must necessarily be given up into the hands of sinners, and suffer, and the third day rise again.”

Angels too brought the joyful tidings of the nativity to the shepherds in Bethlehem, and now they tell His resurrection: and heaven yields its service to proclaim Him, and the hosts of the spirits which are above attend the Son as God, even when He had become flesh.

Cyril of Alexandria, Commentary on Luke 24

Let us believe in Christ crucified, but let us also believe in Him who rose again on the third day. This is the faith which distinguishes us from others, from pagans and from Jews; namely, the faith by which we believe that Christ rose again from the dead. The Apostle said to Timothy: “Remember that Jesus Christ rose from the dead and was descended from David; this is my gospel.” …

Behold, I have told you that the faith which marks us off from pagans is that by which we believe that Christ Jesus rose from the dead. Ask any pagan whether Christ was crucified: he declares emphatically: “Certainly, He was.” Then ask whether He rose again; he denies it. Ask any Jew whether Christ was crucified; he acknowledges the sin of his ancestors, in which he, too, shares for he drinks the cup which those ancestors passed down to him with the words: “His blood be on us and on our children.” But ask the Jew whether Christ rose again from the dead; he will deny it, ridicule it, and accuse you. Thus we are separated. We believe that Christ, born of the seed of David according to the flesh, rose from the dead. Were the demons unaware of this, or did they not believe the things which they saw? Yet, even before He had arisen, they shouted and said: “We know who you are, O Son of God.” We have distinguished ourselves from the pagans by our belief that Christ has risen. If we can, let us now distinguish ourselves from the demons. What is it, I ask you, what is it that the demons said? “We know who you are, O Son of God.” And they hear the reply: “Hold thy peace.” Did they not say just what Peter said when the Lord questioned the disciples, saying: “Who do men say I am?” When they had reported the opinions of others, He repeated His question, saying: “But who do you say I am?” Then Peter answered: “Thou art the Christ, the Son of the living God.” The same statement was made by the demons and by Peter; the same by evil spirits and by the Apostle. Yet, the demons hear: “Hold thy peace,” while Peter hears: “Blessed art thou.” May what differentiated them also differentiate us from the demons. Why did the demons make that declaration? From fear. Why did Peter? From love. Choose, then, and cherish.

Augustine of Hippo, Sermon 234.3

Patristic Wisdom for Good Friday

Tintoretto, La Crocifissione

And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha, where they crucified Him, and two others with Him, one on either side, and Jesus in the center. Now Pilate wrote a title and put it on the cross. And the writing was:

JESUS OF NAZARETH, THE KING OF THE JEWS.

Then many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin. Therefore the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘He said, “I am the King of the Jews.” ’ ” Pilate answered, “What I have written, I have written.” Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece. They said therefore among themselves, “Let us not tear it, but cast lots for it, whose it shall be,” that the Scripture might be fulfilled which says:

“They divided My garments among them,
And for My clothing they cast lots.”

Therefore the soldiers did these things. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, “Woman, behold your son!” Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home. After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, “I thirst!” Now a vessel full of sour wine was sitting there; and they filled a sponge with sour wine, put it on hyssop, and put it to His mouth. So when Jesus had received the sour wine, He said, “It is finished!” And bowing His head, He gave up His spirit. (John 19:17–30)

Some say that Adam died there, and there lies; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death: and as conquerors do, so He bare upon His shoulders the symbol of victory. What matter if the Jews did these things with a different intent. They crucified Him too with thieves, in this also unintentionally fulfilling prophecy; for what they did for insult contributed to the truth, that you may learn how great is its power, since the Prophet had foretold of old, that He was numbered with the transgressors. The devil therefore wished to cast a veil over what was done, but was unable; for the three were crucified, but Jesus alone was glorious, that you may learn, that His power effected all. Yet the miracles took place when the three had been nailed to the cross; but no one attributed any thing of what was done to either of those others, but to Jesus only; so entirely was the plot of the devil rendered vain, and all returned upon his own head. For even of these two, one was saved. He therefore did not insult the glory of the Cross, but contributed to it not a little. For it was not a less matter than shaking the rocks, to change a thief upon the cross, and to bring him into Paradise.

John Chrysostom, Homilies on the Gospel of John 85.1

In the light of all this, does the Shepherd prove His love for you by His death? Is He proving His love because, when He sees danger threatening His sheep, when He cannot defend his flock, He prefers to die before He sees any evil done to the sheep? But what are we to do, since the Life Himself could not die unless He had decided to? Who could have taken life away from the Giver of life if He were unwilling? He Himself said: ‘I have the power to lay down my life, and I have the power to take it up again. No one takes it from me.’ Therefore, He willed to die—He who permitted Himself to be slain although He was unable to die. Hence, let us investigate the strength and the reason of this love, the cause of this death, and the utility of this passion.

Clearly, there is an established strength, a true reason, a lucid cause, a patent utility in all this blood. For, unique power sprang forth from the one death of the Shepherd. For the sake of His sheep the Shepherd met the death which was threatening them. He did this that, by a new arrangement, He might, although captured Himself, capture the Devil, the author of death; that, although conquered Himself, He might conquer; that, although slain Himself, He might punish; that, by dying for His sheep, He might open the way for them to conquer death. The Devil, too, while he aimed at man, made an attempt on God. While he grows furious at the guilty one, he runs up against his Judge. While he inflicts pain, he incurs torture. While he is issuing a sentence, he receives one. And death, which lives by feeding upon mortals, dies while it is devouring the Life. Death, which swallows guilty men, gets swallowed while it is gulping down the Author of innocence. Death, accustomed to destroy all, perishes itself while it tries to destroy the salvation of all. Therefore, by giving a pattern like this, the Shepherd went before His sheep; He did not run away from them. He did not surrender the sheep to the wolves, but He consigned the wolves to the sheep. For He enabled His sheep to pick out their robbers in such a way that the sheep, although slain, should live; although mangled, should rise again and, colored by their own blood, should gleam in royal purple, and shine with snow-white fleece. In this way, when the good Shepherd laid down His life for His sheep, He did not lose it. In this way He held His sheep; He did not abandon them. Indeed, He did not forsake them, but invited them. He called and led them through fields full of death, and a road of death, to life-giving pastures.

Peter Chrysologus, Sermon 40

Patristic Wisdom for Maundy Thursday

Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end. And supper being ended, the devil having already put it into the heart of Judas Iscariot, Simon’s son, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God, rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded. Then He came to Simon Peter. And Peter said to Him, “Lord, are You washing my feet?” Jesus answered and said to him, “What I am doing you do not understand now, but you will know after this.” Peter said to Him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head!” Jesus said to him, “He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” For He knew who would betray Him; therefore He said, “You are not all clean.” So when He had washed their feet, taken His garments, and sat down again, He said to them, “Do you know what I have done to you? You call Me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them.” … So, when he had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately. Little children, I shall be with you a little while longer. You will seek Me; and as I said to the Jews, ‘Where I am going, you cannot come,’ so now I say to you. A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another.” (John 13:1–17, 31–35)

After this, since the passion was getting closer, our Lord began to tell the disciples what He thought should be heard by all of them before His passion. Therefore He said, Now the Son of Man has been glorified, and God has been glorified in Him. “The time is near in which the Son of Man who was assumed will be glorified in an amazing way, and in which, above all, God will be revealed before everyone through the things that happen to Him.” The events that happened at the time of the crucifixion—the earth shook, the light of the sun was hidden and darkness covered the earth, the tombs opened and the rocks were broken—all of these demonstrated how great He already was, and how great the magnificence of the One who had been crucified would become. At the same time, these events were also the reason why people admired God who had made the Son of Man worthy of such an honor. If God has been glorified in Him, God will also glorify Him in Himself and will glorify Him at once. “Evidently,” he says, “as much as God is glorified by those things which happened to Him, so much greater will God Himself glorify Him. God would not have been glorified if the things that happened to Him had not themselves been great. And these things,” He says, “were not given to Him only after a long time, but had in fact already been given to Him.”

Theodore of Mopsuestia, Commentary on the Gospel of John 6.13.31–32

The Lord Jesus attests that He is giving a new commandment to His disciples, that they love one another. “A new commandment,” He says, “I give to you, that you love one another.” Was not this commandment already in the ancient Law of God, where it was written, “You shall love your neighbor as yourself”? Why therefore is that called new by the Lord which is clearly shown to be old? Can it be therefore that it is a new commandment because the old has been stripped off and He has put on us the new man? For love renews one who hears, or rather one who obeys, not every but this love which the Lord, in order to distinguish it from carnal love, added: “As I have loved you.” … Therefore, Christ has given a new commandment to us: that we love one another as He also has loved us. This love renews us that we may be new men, heirs of the New Testament, singers of a new song. This love, dearest brothers, renewed even then those just men of ancient times, then the patriarchs and the prophets, as it did the blessed Apostles later; even now it also renews the nations, and from the whole human race, which is scattered over the whole world, it makes and gathers a new people, the body of the new spouse, the bride of the Son of God, the Only-Begotten…. Because of this the members in her are concerned for one another. And if one member suffers, all members suffer with it; and if one member is glorified, all members rejoice with it. For they hear and keep: “A new commandment I give you, that you love one another,” not as those who are corrupt love one another, not as men love one another because they are men, but as they love one another because they are gods and all, sons of the Most High, so that they may be brothers to his only Son, loving each other with the love with which he himself loved them, who will lead them to that end which may suffice for them, where their desire may be sated in good things. For when God will be all in all, then nothing will be lacking to their desire.

Augustine of Hippo, Tractates on the Gospel of John 65.1.1–3

Patristic Wisdom: Looking to Palm Sunday

Have mercy upon me, O Lord,
      because I am afflicted.
My eye was troubled in anger,
        my soul also, and my belly.
For my life died with distress,
        and my years were weakened with groaning in poverty.
        My strength and my bones were troubled.
From all my enemies I became a reproach,
        and to my neighbors exceedingly so,
and I became a fear to my acquaintances.
        The ones looking at me outside fled from me.
I was forgotten from hearts like a corpse.
        I became like a broken vessel.
For I heard the censure of many,
        dwelling from all around,
while they gathered at once against me.
        They deliberated to take my soul.
But I hoped in you, O Lord.
        I said, “You are my God.”
My portion is in your hands.
        Rescue me from the hand of my enemies,
        and from the ones who are persecuting me.
Show forth your face upon your servant.
        Save me with your mercy. (Psalm 30:10–17 LXX [Ps 31:9–16])

I am become a reproach above all my enemies, and very much to my neighbors: and a fear to my acquaintances. The phrase, Above all, rather than “among all,” is not idle; Above all my enemies is said by way of amplification. Whilst the enemy were indeed a reproach, Christ the Lord though innocent and stainless was regarded as a reproach among those who contaminated themselves with wicked sin. Next comes: I am become a reproach; not “I was truly a reproach,” but “I was thought to be what I was not by those who erred through being deceived by baseless persuasion.” Reproach (probrum) means “opposed to the worthy” (contra probum), that is, dishonorable and unfitting. A reproach suggests an extremely loathsome deed, which was clearly ascribed to the Lord Savior among the wicked Jews when they said: This man is not of God, who keeps not the Sabbath, and elsewhere: Thou art a Samaritan, and hast a devil. Neighbors He calls those close to Him in proximity of faith, men who as yet had not believed, but were disposed to believe. But when they saw that He hung on the cross, they were shifted from their proximity to belief once they saw the suffering of Him who they thought should be adorned. Though they saw inevitably come to pass what was foretold in faith, they remained unaware of it, and then they were all the more withdrawn from firm belief. Note that He spoke first of enemies, and then of neighbors; next he advances to acquaintances. This denotes the apostles, thrown into utter confusion by His passion. Of them Scripture says: I shall strike the shepherd, and the sheep of the flock shall be scattered.

The order of the phrases is marvelous and most sacred. When His enemies dwelt round the synagogue and put their hope in their strength, He says that He trusted the Lord, for He knew that their power was non-existent, and that they were attempting to kill themselves rather than Him by such plots.… The Lord Christ says: You are my God, but He speaks from the standpoint of the humanity which He assumed, and which as He later says was subject to both time and death. He does not, as His enemies thought, state that His life was to be ended by their persecution, but He places His life’s times in the Lord’s power; for we exist through His creation, wax strong through His dispensation, and also pass on at His command. So it was necessary that He kept His hope implanted in the Lord, for He knew that His life and death were in His power.

Cassiodorus, Explanation of the Psalms 30.12, 15–16

Patristic Wisdom: Looking to the Fifth Sunday in Lent

This is what the Lord says, who makes in the sea a way and a path in the raging water, who leads out chariots and horse and a mighty multitude; but they have gone to sleep, and they will not rise; they are extinguished like quenched flax. “Do not call to mind the former things, and do not consider the ancient things. Look! I will do new things that will now spring forth, and you will perceive them, and I will make a way in the wilderness and rivers in the waterless place. The beasts of the field will bless me, Sirens and the daughters of sparrows, because I provided water in the wilderness and rivers in the waterless place, to give my chosen race to drink, my people whom I have preserved, to tell of my virtuous acts.” (Isaiah 43:16–21 LXX)

The Lord who destroyed and cast down Babylon and brought down its strongest ones from power, and who took captive all the Chaldeans who were sailing blissfully on the waves of this world, has found the way in the mighty waters of the Red Sea, so that His people were delivered and passed through from Egypt. Or, He who made a way in the Red Sea has found a path even in the mighty waters of the Jordan river, so that both the departure from Egypt and the entry into the promised land contained a miracle. He himself drowned the chariots and the horses and the entire army of Pharaoh in the deep, which have slept in perpetual sleep. They were broken and extinguished as flax in a brief space of time and in an instant and a moment; for flax that has not yet been ignited, because of the lightness of its substance, is immediately put out and extinguished in a glimmering spark.

Therefore, I command this to you, that amongst My signs and miracles, by which the most powerful city of Babylon was torn down, and by which a way was opened for my people in the Red Sea and the Jordan, remember not things of old, because in the gospel I will do much greater things. In comparison with those things, the past things ought to be silent. For I will no longer find a way in the Red Sea, but in the wilderness of the whole world. Not just one river or fountain will burst forth from the rock, but many rivers, not to refresh thirsty bodies, as before, but souls. Thus what we read above is fulfilled: “You will drink water from the fountains of salvation.”

Jerome, Commentary on Isaiah 12.43.14

For this reason, I did not want you to wonder at those things in the future, but there are certain newer wonders that are in no way inferior to the wonders done in old times, and like a light they shine forth among all, and you will know these things when they happen. And what does He mean when He says: I will make a way in the wilderness? Clearly He is speaking again about the church that He established among the nations, which was then a wilderness concerning the knowledge of God before the Christ came to dwell, who said: “I am the way.” And He says I will make a way in that place that was once a wilderness, just as I once made a way through the Red Sea. Rivers of divine words will flow from the teaching of the Holy Spirit into the dry land, just as rivers “gushed out” in the wilderness for Moses. But, indeed, the water that flowed was physical and perishable, but the water that now flows is from the inspired abundant supply of the rational and spiritual water.

Eusebius of Caesarea, Commentary on Isaiah 43

Patristic Wisdom: Looking to the Fourth Sunday in Lent

Return of the Prodigal by Heinz Tschanz-Hofmann

Then He said: “A certain man had two sons. And the younger of them said to his father, ‘Father, give me the portion of goods that falls to me.’ So he divided to them his livelihood. And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living. But when he had spent all, there arose a severe famine in that land, and he began to be in want. Then he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine. And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything. “But when he came to himself, he said, ‘How many of my father’s hired servants have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say to him, “Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants.’ And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. And the son said to him, ‘Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost and is found.’ And they began to be merry. Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing. So he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and because he has received him safe and sound, your father has killed the fatted calf.’ But he was angry and would not go in. Therefore his father came out and pleaded with him. So he answered and said to his father, ‘Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends. But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.’ And he said to him, ‘Son, you are always with me, and all that I have is yours. It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found.’” (Luke 15:11–32)

When he came to himself, the text reads, he said, How many hired men in my father’s house have bread in abundance! Previously, when he departed from his father, he had ceased to be himself; now, he came to himself. He first returned to himself that he might return to his father. The man who is unmindful of his father’s devotion, and forgetful of his parent’s love, departs from himself, and changes his whole self from man to beast.…

I will get up and go to my father. He who said ‘I will arise’ was lying down. He had understood his fall, he was aware of his ruin, and gazed upon himself lying in the mire of disgraceful prodigality. That is why he cried out: ‘I will get up and go to my father.’ With what hope? With what confidence? With what assurance?

With what hope? With that by which: He is a father. I have squandered the marks of a son; he has not lost the characteristics of a father. It is not a stranger who intercedes with a father; rather, it is that affection inside his own breast which intervenes and pleads. The father’s heart is moved to beget his son again through forgiveness. I shall go as a culprit to a father. But a father, on seeing his son, soon covers up the guilt. He conceals his role of judge, and is more eager to fulfill that of father. He wants his son to return, not to perish, and soon changes his condemnation into forgiveness.

I will get up and go to my father, and will say to him, Father I have sinned against heaven and before thee. His confession touches his father; his repentance addresses his sire. ‘I have sinned against heaven and before thee.’ He in heaven against whom he sinned is not merely an earthly father, but indeed a heavenly Father. That is why the son added: ‘before thee.’ All things which are done in heaven and on earth are before the eyes of God.

I have sinned against heaven and before thee. I am no longer worthy to be called thy son. The son set out abroad and fled into a far country; but he did not escape from those accusing witnesses, the eyes of the heavenly Father. David explains this more clearly by his words: ‘Whither shall I go from thy spirit? or whither shall I flee from thy face? If I ascend into heaven thou art there; if I descend into hell thou art present. If I take my wings early in the morning, and dwell in the uttermost parts of the sea: Even there shall thy hand lead me: and thy right hand shall hold me.’ David sees that throughout the world all transgressions stand exposed to the eyes of God. Neither the sky, nor the earth, nor the seas, nor a deep cavern, nor night itself can hide sins from Him. The Psalmist perceives how criminal and evil it is to sin in the sight of God. Therefore, he cries out: ‘To thee only have I sinned, and have done evil before thee.’

In similar manner, therefore, the younger son, too, cries aloud, and exclaims: I have sinned against heaven and before thee. I am no longer worthy to be called thy son. He does not say: ‘I am not worthy to be thy son,’ but: ‘I am not worthy to be called thy son.’ The reason is that to be called pertains to grace; to be pertains to nature. Listen to the Apostle saying: ‘from him who called you to the grace of Christ.’ Therefore, since this younger son had lost the characteristic of his nature as a son, he judged himself not to deserve that which pertains to grace.

Make me as one of thy hired men. Look! To what point of his power has the son come? Look! To what have wanton pleasure and youthful license promoted him? ‘Make me as one of thy hired men,’ he cries. He desires his servitude to be renewed by his leasing out his services every year. He desires to pay off the obligations of his contract gradually by his unceasing labor. He desires to be as one of the slaves born in his father’s house, to sigh the whole day in work which brings but little pay, and never to be able to get out of his state of dependence. There is a reason why he asks for this. Under a foreign master he had experienced a freedom which was really slavery; and he believes that under his father he will have a slavery which is really freedom.

Peter Chrysologus, Sermon 2

Patristic Wisdom: Looking to the Third Sunday in Lent

O Lord, You were pleased with Your land;
      You turned back the captivity of Jacob;
You forgave the transgressions of Your people;
      You covered all their sins. (Pause)
You ended all Your wrath;
      You turned from the wrath of Your anger.
Turn us, O God of our salvation,
      And turn away Your anger from us.
Will You be angry with us forever,
      Or will You prolong Your anger from generation to generation?
O God, You will turn and give us life,
      And Your people will be glad in You.
Show us Your mercy, O Lord,
      And grant us Your salvation.

(Psalm 84:2–8 LXX [Ps 85:1–7])

Earlier he stated: Thou hast covered all their sins; but now he asks afresh: Turn off thy anger from us. But both are appropriate if we consider the occasions of sins. With regard to the wicked deeds which the Jewish people had previously committed, he earlier gave thanks because all were shown to have been mitigated by the coming of the Lord; but here again he makes entreaty because of the sins to come, for he foresaw that they would again commit cruel crimes at the passion of the Lord. In short, he says: Convert us, so that instead of persecutors they may become defenders; instead of blasphemers, preachers; instead of disputants, disciples. His expression, Us embodies the people of whom he speaks. We must similarly interpret Turn off thy anger from us, as an entreaty that the punishment which is owed should not smite the Jewish people.

He knew that the Lord’s patience bears with men’s sins, and so he asks that He should not smite them with eternal damnation, but should soften them with enticements, bring improvement to them by supporting them, and correct them by admonition—all of which he knew that He would do.… With wonderful piety he begs the Lord, attesting that we do not win our conversion by merits, but that it emerges through His gift when our spirit manifests a salutary desire for something on its own behalf. He says: Thou wilt convert us, O God, and bring us to life; in other words: “You set before us a longing for conversion, so that we can attain entry to life”. When You bestow this, then Your people will successfully rejoice in You after unhappily rejoicing in themselves. This is what happens to the converted once they begin to obtain the blessing of the Savior.

He was well aware that the Lord would come, but he asks to behold these blessings not just with his physical eyes in company with the rest who are non-believers, but also with the most pure gaze of the heart. The mercy of the Father is the Lord Savior; that blessed troop asked that He be made manifest to them in the bright light of the true faith, not merely covered with the veil of the flesh but also conspicuous in the clear light of His power. He added the identical phrase, grant us, when He spoke of Christ; what He meant was: “Grant Your salvation so that we may embrace and possess and enjoy Him with the gift of eternal glory.” To the unfaithful He merely appeared, but was not also granted; the psalmist says: Grant, then, so that when He is received in our hearts through heaven’s gift, He can be removed by no trials.

Cassiodorus, Explanation of the Psalms 84.5–8

Patristic Wisdom: Looking to the Second Sunday in Lent

And this happened: Jeremiah ceased speaking all those things that the Lord had appointed for him to speak to all the people, and the priests and the false prophets and all the people captured him, saying “You will surely be put to death!.” Because you prophesied in the name of the Lord, saying, “This house will be like Shiloh, and this city will be deserted by its inhabitants!” Then all the people assembled against Jeremiah in the house of the Lord. And the rulers of Judah heard this matter, and they went up from the house of the king to the house of the Lord, and they sat in the entrance of the new gate. And the priests and the false prophets said to the rulers and to all the people, “A judgment of death be upon this man, because he prophesied against this city, as you heard in your ears.” And Jeremiah said to the rulers and to all the people, saying, “The Lord sent me to prophesy all the words that you have heard against this house and against this city. And now make your ways and your works better, and listen to the voice of the Lord, and the Lord will desist from the calamities that he has spoken against you. And look! I am in your hands; do to me as is expedient and as is best to you. But you must surely know that if you slay me, you are bringing innocent blood upon yourselves and upon this city and upon those who dwell in it, for the Lord has truly sent me to you to speak all these words in your hearing.” (Jeremiah 33:8–15 LXX [Jer 26:8–15])

Jeremiah prophesied these words of the Lord within the temple: “I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth,” and immediately with a turbulent uproar an entire mob was assembled by the prophets, priests and people against Jeremiah in the temple, where the prophet was being held by force of the priests, the prophets and the mob. And when the princes of the city who live in the royal house heard this, they went or “came up” from the king’s house to the house of the Lord.…

While the princes of the city were sitting at the gate in the presence of the people and the priests and prophets were accusing the prophet Jeremiah and threatening him with the death penalty, Jeremiah spoke with prudence, equity, humility and persistence to the princes and to all the people who were being stirred up by the factions of the priests and pseudo-prophets. With prudence, because he said that he was sent by the Lord to speak against the temple and the city and to advise them that if they would listen to his counsel and repent, then the Lord also would commute the sentence of judgment against them. With humility, since he says, “Behold, I am in your hands. Do with me as is good and right in your eyes.” And with persistence: “In truth the Lord sent me to you to speak all these words in your ears.” In other words, he says, “If you are angry that I have spoken against the temple and the Lord’s city, and if you are concerned about the welfare of the city and the temple, then why do you pile up sins on sins and make both the city and its inhabitants guilty of my blood?” Therefore, if the difficulties of our circumstances ever require of us humility, let us take on this humility in such a way that we do not abandon truth and perseverance. For it is one thing to be insulting in an arrogant and judgmental way, which is a sign of foolishness; but it is something else to warn of an impending danger so that you take nothing away from the truth.

Jerome, Commentary on Jeremiah 5

Dividing Lines

Pastor Emeritus Larry Peters has written an interesting piece attempting to identify the true dividing line between orthodox and heterodox churches and church bodies. He notes that while most assume that bibliology is key (think matters of inerrancy and infallibility), but he wonders if this is truly the case since there are groups with a high view of Scripture but a low view of the means of grace. Indeed, this does not make since. Affirmation of Scripture should lead to an affirmation of the Sacraments. Consider the following:

We believe that Scripture is itself sacramental—it speaks and in its speaking things happen. Hearts are warmed to faith and sins are forgiven and water bubbles with life and bread and wine actually become the flesh and blood of Jesus. This sacramental reality flows naturally from the Scriptures as living voice. We say this not to confine God to something alien to Him but precisely because this is how God has said He works.

And in the next paragraph he compares conservative Lutherans with conservative Baptists and concludes:

The reality is that [Baptists] do not speak the language of Scripture at all. The truth they seek to preserve is a testament or record to factual events of the past and is not a living voice that works through the Word. How can we say we have more in common with conservative Protestants than sacramental churches? The sinner's prayer and baptismal regeneration do not complement each other but work against each other. One group preserves the historicity of Scripture and its unconditional truth but then ignores what that Word says to invent a means of grace called the sinner's prayer. Where in Scripture or in the history of Christendom prior to the Reformation any sense in which God requires a decision from us or uses such a prayer in order to come to us and make His home in us? What ever happened to faith comes by hearing the Word of God?

While the piece uses Lutheran denomination (LC-MS) in opposition Baptist, this divide is important to understand in order to recognize if we are rightly positioned in relation to Scripture and the Sacraments. It is well worth a read.

Patristic Wisdom: Looking to the First Sunday in Lent

Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry. And the devil said to Him, “If You are the Son of God, command this stone to become bread.” But Jesus answered him, saying, “It is written, ‘Man shall not live by bread alone, but by every word of God.’ ” Then the devil, taking Him up on a high mountain, showed Him all the kingdoms of the world in a moment of time. And the devil said to Him, “All this authority I will give You, and their glory; for this has been delivered to me, and I give it to whomever I wish. Therefore, if You will worship before me, all will be Yours.” And Jesus answered and said to him, “Get behind Me, Satan! For it is written, ‘You shall worship the Lord your God, and Him only you shall serve.’ ” Then he brought Him to Jerusalem, set Him on the pinnacle of the temple, and said to Him, “If You are the Son of God, throw Yourself down from here. For it is written: ‘He shall give His angels charge over you, to keep you,’ and, ‘In their hands they shall bear you up, lest you dash your foot against a stone.’” And Jesus answered and said to him, “It has been said, ‘You shall not tempt the Lord your God.’” Now when the devil had ended every temptation, he departed from Him until an opportune time. (Luke 4:1–13)

So, look at the arms of Christ with which He conquered for you, not for Himself. For He who showed that stones could, through His majesty, be changed into bread by the transformation into a different nature, teaches that you must do nothing at the devil's behalf nor for the purpose of manifesting virtue. At the same time, learn from the temptation itself the ingenious cunning of the devil. The devil tempts that he may test. He tests that he may tempt. In contrast, the Lord deceives that He may conquer. He conquers that He may deceive. For if He had changed nature, He would have betrayed its Creator. Thus He responded neutrally, saying, “It is written, ‘That man lives not by bread alone, but by every word of God.’” You see what kind of arms he wields, to defend humanity, surrounded and protected against the inducements of appetite, against the assault of spiritual wickedness. For He does not wield power as God—for what good would that be to me? So, as man, He summons common help for Himself, so that eager for the food of the divine Word, He neglects the body's hunger and obtains the nourishment of the heavenly Word. Eager for this, Moses did not desire bread. Eager for this, Elijah did not feel the hunger of a long fast. For he who follows the Word cannot desire earthly bread when he receives the essence of the heavenly Bread. There is no doubt that the divine surpasses the human, as the spiritual the physical. Therefore he who desires true life awaits that Bread which through its intangible substance strengthens human hearts. At the same time, when He says, “Man lives not by bread alone,” He shows that the man is tempted, that is, His acceptance of our flesh, not His divinity.

Ambrose, Exposition of the Gospel of Luke 4.19–20

Patristic Wisdom for Ash Wednesday

Have pity on me, O God,
      according to your great mercy.
According to the magnitude of your compassions
      blot out my iniquity.
Wash me thoroughly from my lawlessness,
      and cleanse me from my sin.
For I know my lawlessness,
      and my sin is always before me.
Against you alone did I sin,
      and I did the evil deed before you,
so that you would be vindicated in your words
      and prevail when you judge.
For behold, in evils I was conceived,
      and in sins my mother conceived me.
For behold, you loved truth.
      You showed to me the unknown things
      and the secret things of your wisdom.
Purify me with hyssop,
      and I will be cleansed.
Wash me,
      and I will be made more white than snow.
Cause me to hear great joy and merriment.
      The bones, having been humbled, will rejoice exceedingly.
Turn your face from my sins,
      and blot out all my lawless acts.
Create in me a clean heart, O God,
      and renew a right spirit in my inward parts.
Do not cast me from your face,
      and do not remove your Holy Spirit from me.
Restore to me the great joy of your salvation,
      and strengthen me with a guiding spirit.
I will teach the lawless ones your ways,
      and the ungodly ones will return to you.

(Psalm 50:3–15 LXX [Psalm 51:1–13])

I ask you, how great was the blessed man’s humility in acknowledging his fault when he showed such constancy in making satisfaction after he was pardoned? That sin of adultery is shown to have been foreign and uncharacteristic, since it was lamented with such concentration of mind. The sudden confession of the thief attracts us; we rejoice that Peter’s tears were quickly in evidence; the short-lived humility of the publican we find charming. But David with his more prolonged attempt to wipe away his sins afforded all men a chance to absolve themselves. He ensured that his tears, running down the faces of people who came after him, are dried with no lapse of time. Let us note also the prophet’s humility. An inner voice terrified that prince’s heart and he directed his anger at himself, for he knew that the rebuke by which he was blamed was just. Then that ruler over huge nations became his own harshest torturer, demanding from himself a punishment which he could scarcely have borne at another’s command. It is the common practice to excuse one’s own sins with specious explanations, but this most powerful king elected instead to accuse himself in the sight of all. He whose judgment the people had been accustomed to fear pronounced himself guilty.…

The prophet is aware that the Lord’s love is such that He does not cease to be just as well, and he appropriately introduced justice into his plea so that his request would be more readily heard through the incorporation of justice. He knows that sin must be punished, but says that the Lord must spare him because he confirms from his own mouth that he is condemned. As Solomon puts it: The just man is his own accuser at the start of his speech. So let us observe that he says: I know. The sins which we commit with knowledge are graver; those which we do in ignorance are not. Alternatively, all can know their sins, but the only persons known to acknowledge them are those seen to condemn them by personally cursing them. Perfect repentance lies in avoiding future sins and lamenting those of the past. Initially after his sin, when the prophet questioned him, David replied that the man who coveted the poor man’s ewe not belonging to him was worthy of death; at that time David did not believe that his sin should be lamented. But now as he prostrates himself and utters suppliant groans, he regrets that the sins stand before him like some shadow of a ghost. He added: Always, because he continually sees the sin, even when he closes his eyes. This regular contemplation of his sins reveals the perseverance of devoted supplication. Next time we look at such things with the mind’s eye, we regret having done them. The Lord said in the previous psalm: I will reprove you and set your iniquity before your face. This is what the most holy man did to himself when he said: And my sin is always before me. He was right to seek forgiveness, for he seemed to have observed the shape of the judgment to come. This figure is called procatalepsis or anticipation, for David fears the most grisly appearance of his sins as though already on trial at the coming judgment.

Cassiodorus, Explanation of the Psalms 50

Patristic Wisdom: Looking to the Transfiguration

Luca Giordano, Transfiguration of Christ

Now it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray. As He prayed, the appearance of His face was altered, and His robe became white and glistening. And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem. But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him. Then it happened, as they were parting from Him, that Peter said to Jesus, “Master, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”—not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud. And a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” When the voice had ceased, Jesus was found alone. But they kept quiet, and told no one in those days any of the things they had seen. (Luke 9:28–36)

“I say to you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God.” ... By the “kingdom of God” He means the sight of the glory in which He will appear at His revelation to the inhabitants of earth. He will come in the glory of God the Father and not in a humble condition like ours. How did He make those who received the promise spectators of a thing so wonderful? He goes up into the mountain taking three chosen disciples with him. He is transformed to such a surpassing and godlike brightness that His garments even glittered with rays of fire and seemed to flash like lightning. Besides, Moses and Elijah stood at Jesus’ side and spoke with one another about his departure that He was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of His precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture. The holy prophets in different ways declared beforehand that in due time He would appear in our likeness and for the salvation and life of us all, agree to suffer death on the tree. Moses and Elijah standing before him and talking with one another was a sort of representation. It excellently displayed our Lord Jesus Christ as having the law and the prophets for his bodyguard. It displayed Christ as being the Lord of the Law and the Prophets, as foretold in them by those things that they proclaimed in mutual agreement beforehand. The words of the prophets are not different from the teachings of the law. I imagine this was what the most priestly Moses and the most distinguished of the prophets Elijah were talking about with one another.

Cyril of Alexandria, Commentary on Luke, Homily 51

The Father's voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to His Son was to take precedence since He came to fulfill the Law and the Prophets. It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament. By the benevolent, divinely arranged plan when the moment of the cross was drawing near, He strengthened them so that the disciples’ faith might not falter when the Lord was crucified. He revealed to them how also His humanity was to be lifted up by heavenly light through His resurrection. The heavenly voice of the Father gave assurance that the Son was co-eternal to the Father in His divinity so that when the hour of the passion approached, they would be less sorrowful at His dying. They remembered that after His death He would soon be glorified as a human being, although in His divinity He had always been glorified by God His Father.

Since the disciples were fleshly and still fragile in substance, they were afraid and fell upon their faces when they heard God's voice. Since the Lord was a benevolent master in everything, He consoled them at the same time by His word and His touch, and He lifted them up.

Bede, Homilies on the Gospels 1.24

Patristic Wisdom: Looking to the Seventh Sunday after Epiphany

Julius Schnorr von Carolsfeld, Joseph Reveals Himself to His Brothers

Then Joseph said to his brothers, “I am Joseph; does my father still live?” But his brothers could not answer him, for they were dismayed in his presence. And Joseph said to his brothers, “Please come near to me.” So they came near. Then he said: “I am Joseph your brother, whom you sold into Egypt. But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life. For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvesting. And God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance. So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.…” Then he fell on his brother Benjamin’s neck and wept, and Benjamin wept on his neck. Moreover he kissed all his brothers and wept over them, and after that his brothers talked with him. (Genesis 45:3–8, 14–15)

But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise. (Luke 6:27–31)

You have admired the chastity of Joseph; now behold his generosity. He repays hatred with charity. When he saw his brothers, or rather enemies in his brothers, he gave evidence of the affection of his love by his pious grief when he wanted to be recognized by them. He tenderly kissed each one of them, and wept over them individually. As he moistened the necks of his frightened brothers with his refreshing tears, he washed away their hatred with the tears of his charity. He loved them always as with the love of their living father and dead brother. He did not recall that pit into which he had been thrown to be murdered; he did not think of himself, a brother, sold for a price. Instead, by returning good for evil, even then he fulfilled the precepts of the apostles which were not yet given. Therefore, by considering the sweetness of true charity, blessed Joseph, with God’s help, was eager to repel from his heart the poison of envy with which he knew his brothers had been struck.

Caesarius of Arles, Sermon 90.4

Patristic Wisdom: Looking to the Sixth Sunday after Epiphany

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits. And they were healed. And the whole multitude sought to touch Him, for power went out from Him and healed them all. Then He lifted up His eyes toward His disciples, and said:

Blessed are you poor,
For yours is the kingdom of God.
Blessed are you who hunger now,
For you shall be filled.
Blessed are you who weep now,
For you shall laugh.
Blessed are you when men hate you,
And when they exclude you,
And revile you, and cast out your name as evil,
For the Son of Man’s sake.
Rejoice in that day and leap for joy!
For indeed your reward is great in heaven,
For in like manner their fathers did to the prophets.
But woe to you who are rich,
For you have received your consolation.
Woe to you who are full,
For you shall hunger.
Woe to you who laugh now,
For you shall mourn and weep.
Woe to you when all men speak well of you,
For so did their fathers to the false prophets. (Luke 6:17–26)

Being thus equipped and enjoying the grace in which he has trusted, he runs without effort and despises the enemy inasmuch as he is stronger than that one and freed from his passions by the grace of Christ. For just as those who admit evil passions into their souls, and joyfully spend their time on these because of their indifference to the beautiful things, easily achieve some natural and personal pleasure, as it were, by harvesting greed and envy and fornication and other heritages of the adversary, so the husbandmen of Christ and truth, who, through faith and the toils of virtue, have received goods from the grace of the Spirit beyond their nature, harvest with unspeakable pleasure, and without effort they attain a guileless and unshakeable love, unmovable faith, unfailing peace, true goodness, and the rest of the things through which the soul becomes stronger than itself and more powerful than the evil of the enemy, and furnishes itself as a pure dwelling place for the Holy and adorable Spirit. From the Spirit, it receives the eternal peace of Christ and, through it, unites with and cleaves to the Lord. Having done this, the soul not only easily accomplishes deeds of personal virtue, struggling not at all with the enemy because it has become more powerful than the snares of that one, but, greatest of all, it takes to itself the sufferings of the Savior and revels in these more than the lovers of this life do in the honors and glories and powers among men. For the Christian who has advanced by means of good discipline and the gift of the Spirit to the measure of the age of reason, after grace is given to him, being hated because of Christ, being driven, enduring every insult and shame in behalf of his faith in God, experiences glory and pleasure and enjoyment that is greater than any human pleasure. For such a person, whose entire life centers on the resurrection and future blessings, every insult and scourging and persecution and the other sufferings leading up to the cross are all pleasure and refreshment and surety of heavenly treasures. For He says: “Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil against you, for my sake rejoice and exult because your reward is great in heaven.”

Gregory of Nyssa, On the Christian Mode of Life

Patristic Wisdom: Looking to the Fifth Sunday after Epiphany

Raphael, The Miraculous Draft of Fishes

So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets. Then He got into one of the boats, which was Simon’s, and asked him to put out a little from the land. And He sat down and taught the multitudes from the boat. When He had stopped speaking, He said to Simon, “Launch out into the deep and let down your nets for a catch.” But Simon answered and said to Him, “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.” And when they had done this, they caught a great number of fish, and their net was breaking. So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. When Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord!” For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid. From now on you will catch men.” So when they had brought their boats to land, they forsook all and followed Him. (Luke 5:1–11)

He is not teaching him, I say, how to catch fish with a net but how to collect human beings by faith, for faith does on earth what a net does in the waters. Just as a net does not let what it holds slip out, neither does faith permit those whom it gathers to go astray, but as the one brings what it has caught in its bosom, so to say, to the boat, so the other brings those whom it has gathered in its breast, so to say, to peace. That you may understand that the Lord was speaking of spiritual fishing, however, Peter says: Teacher, laboring through the whole night we have caught nothing, but at your word I shall let down the nets. It is as if he were saying: Since through the whole night our fishing has brought us nothing and we have been laboring in vain, now I shall not fish with fishing gear but with grace, not with the diligence acquired by skill but with the perseverance acquired by devotion. At your word, he says, I shall let down the nets. We read that the word is the Lord, the Savior, as the Evangelist says: In the beginning was the Word, and the Word was God. When Peter lets down the nets at the word, therefore, he is in fact letting down teachings in Christ, and when he unfolds the tightly-woven and well-ordered nets at the behest of the master he is really laying out words in the name of the Savior in a fitting and clear fashion; by these he is able to save not creatures but souls. Laboring through the whole night, he says, we have caught nothing. Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed labored through the whole night, but when the Savior’s light shone upon him the darkness scattered and by faith he began to discern in the deep what he could not see with his eyes. Peter clearly endured the night until the day, which is Christ, became present to him.

Maximus of Turin, Sermon 110.2

Patristic Wisdom: Looking to the Fourth Sunday after Epiphany

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage. For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted. (Hebrews 2:14–18)

How is it possible, he is saying, for Christ to style himself our brother or call us really children unless he bears the same nature? Hence on assuming it He overcame the influence of death and did away with the dread besetting us. We lived ever in the dread of death because we were forced to haul the yoke of mortality. Now, it was very necessary for Him to use the phrase “like His brethren” so as to refute the calumny of mere appearance.

He treated of all these matters to teach those suspecting the Son was less than the angels on account of the passion that He was obliged to undergo the passion; he explains it more clearly in what follows as well. If He had assumed the nature of angels, He would have proved superior to death; but since what He assumed was human, through the passion He paid humankind's debt, while through the resurrection of the body that had suffered he demonstrated His own power. Now, it was very wise of the divine apostle to use the proper name instead of a generic name: he did not say, “He takes hold of human seed,” but “He takes hold of Abraham's seed,” reminding them also of the promise made to Abraham. In like manner, He shared even food with us, suffered fatigue, was downhearted, wept, and suffered death. He presented His saving death as an offering: the body He had assumed He offered for the whole of creation. He included something else as well for their consolation: having learned by experience the weakness of human nature in living under the law and under grace, He extends assistance to those under attack. This is said in respect of humanity: He is our high priest not as God but as human; He suffered not as God but as human; it was not as God that he learned our condition, but as God and creator he has a clear grasp of everything.

Theodoret of Cyrus, Interpretation of Hebrews 2

Patristic Wisdom: Looking to the Third Sunday after Epiphany

So He came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read. And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written:

The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord.

Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, “Today this Scripture is fulfilled in your hearing.” (Luke 4:16–21)

Our Savior, after reading this prophecy through in the synagogue one day to a multitude of Jews, shut the book and said, “This day is this Scripture fulfilled in your ears.” He began his own teaching from that point. He began to preach the gospel to the poor, putting in the forefront of his blessings: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” Yes, He proclaimed forgiveness to those who were hampered by evil spirits and bound for a long time like slaves by demons. He invited all to be free and to escape from the bonds of sin, when He said, “Come to me, all you that labor, and are heavy laden, and I will refresh you.”

To the blind He gave sight, giving the power of seeing to those whose bodily vision was destroyed. He showered those in ancient times who were blind in their minds to the truth with the vision of the light of true religion. The prophecy before us shows it to be essential that Christ himself should be the originator and leader of the gospel activity. The same prophet foretells that after Him His own disciples should be ministers of the same system: “How beautiful are the feet of them that bring good tidings of good things, and of those that bring good tidings of peace.”

Here He says very particularly that it is the feet of those who publish the good news of Christ that are beautiful. For how could they not be beautiful, which in so small, so short a time have run over the whole earth and filled every place with the holy teaching about the Savior of the world?

Eusebius of Caesarea, Proof of the Gospel 3.1.88C–89A

Patristic Wisdom: Looking to the Second Sunday after Epiphany

For Zion’s sake I will not be silent, and for Jerusalem’s sake I will not rest, until My righteousness goes forth as light, and My salvation burns like a lamp. The Gentiles will see your righteousness, and kings your glory; and one will call you by your new name, which the Lord shall name. You shall also be a crown of beauty in the Lord’s hand, and the diadem of a kingdom in the hand of your God. You shall no longer be called Forsaken, and your land shall not be called Desert; for you shall be called My Will, and in your land, the Inhabited Earth. As a young man lives in wedlock with a virgin, so shall your sons dwell with you, and as a bridegroom rejoices over his bride, so the Lord shall rejoice over you. (Isaiah 62:1–5 LXX)

Christ appeared to those on earth as righteousness and as salvation. He makes righteous and he saves, being himself the true light, a torch in the darkness as it were. He himself said, As long as I am in the world, I am the light of the world. Everything had remained in mist and darkness. The devil had darkened the hearts of all, and there was no one who does good or knows righteousness, that is, the way to salvation. No one possessed the light from above that enlightens the mind, nor was anyone able to perceive with the eyes of understanding the true nature of God, who is Creator and Lord of all. However, after the Savior rose like a light and a torch, the world was illuminated and through Him we have seen the way of salvation.

Then the prophet speaks to the Church that was gathered from the company of the Jews. The multitude of the Gentiles had not yet been drawn in. Nations shall see your righteousness, and kings your glory. The righteousness mentioned in this verse, as well as the glory, is nothing else than our Lord Jesus the Christ. We have been justified in Him, and we have been enriched by His glory. We have become His, and we are called His chosen ones. We have been placed under His yoke and scepter and delivered from the cruel tyranny of the one who ruled us.

Because Zion no longer worships God according to the law and has embraced the new life according to the gospel, she casts off her old name and has been given a new name that befits the God of all, as is indicated in the words: He shall call you by your name, which the Lord will name. No longer will she be called synagogue but Church of the living God, His city and His house. The inspired David was thinking of her when he said, Glorious things are spoken of you, O city of God.

Isaiah teaches that the Church will shine with splendor and be crowned with incomparable beauty. You shall be a crown of beauty in the hand of the Lord, and a royal diadem in the hand of your God. Every soul will be holy, together with the whole Church, and the ranks of the saints will be like a crown woven from many flowers or a royal tiara shining with stones from India and sparkling with splendor. For the deeds of the saints are valorous and many; like different ornaments they are not all alike but varied. Thus, the inspired David describes the Church of Christ clothed in a many-colored garment. The prophet also adds that the crown of beauty is in the hand of the Lord, that is, I will hide you in the shadow of my hand.

Cyril of Alexandria, Commentary on Isaiah 5.5.62

Patristic Wisdom: Looking to Jesus' Baptism

Now as the people were in expectation, and all reasoned in their hearts about John, whether he was the Christ or not, John answered, saying to all, “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire. His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; but the chaff He will burn with unquenchable fire.” And with many other exhortations he preached to the people. But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip’s wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison. When all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, “You are My beloved Son; in You I am well pleased.” (Luke 3:15–22)

Today, then, is another kind of birth of the Savior. We see Him born with the same sort of signs, the same sort of wonders, but with greater mystery. And the Holy Spirit, who was present to Him then in the womb, now pours out upon Him in the torrent. He who then purified Mary for Him now sanctifies the running waters for Him. The Father who then overshadowed in power now cries out with His voice. And He who then, as if choosing the more prudent course, manifested Himself as a cloud at the nativity now bears witness to the truth; for God says: This is my beloved Son, in whom I am well pleased; hear Him. Clearly the second birth is more excellent than the first. For the one brought forth Christ in silence and without a witness, but the other baptized the Lord gloriously with a profession of divinity; from the one Joseph, thought to be the father, absents himself, but at the other God the Father, not believed in, manifests Himself; in the one the mother labors under suspicion because in her condition she lacked a father, but in the other she is honored because God attests to His Son.…

Today, then, He is baptized in the Jordan. What sort of baptism is this, when the one who is dipped is purer than the font, and where the water that soaks the one whom it has received is not dirtied but honored with blessings? What sort of baptism is this of the Savior, I ask, in which the streams are made pure more than they purify? For by a new kind of consecration the water does not so much wash Christ as submit to being washed. Since the Savior plunged into the waters, He sanctified the outpouring of every flood and the course of every stream by the mystery of His baptism, so that when someone wishes to be baptized in the name of the Lord it is not so much the waters of this world that cover him but the waters of Christ that purify him. Yet the Savior willed to be baptized for this reason—not that He might cleanse Himself but that He might cleanse the waters for our sake.

Maximus of Turin, Sermon 13A 2–3